人类学对空间的研究，有两种观点：“空间作为自身”，即哲学性地将空间作为具有自身逻辑的先验存在；“空间作为其他”，即经验性地将空间与政治、经济、文化等相联系，强调空间与社会性、文化性的相互营造。本文指出，这两种观点应加以互补与综合，注重过程论的动态性，统合“局内人”、“局外人”、“研究者”对空间认知的多元性，把握空间内自然环境、历史事件、地方逻辑、文化脉络的整体性，让“空间”成为区域社会历史文化格局的有效切入点。 本研究选取嘉绒藏区的一个汉藏杂糅村落——松岗为田野点，以其空间转换历程为切入点，探究空间研究在人类学中的有效性和重要性。对松岗的研究表明，空间是一个透视点，从中显示出松岗的地方性如何基于外部的政治经济背景而不断获得，而且透过空间，还能看到个人史、家族史的蔓延、特定时间节点的周期性固化、日常生活的不断重复，是如何形成了“空间-节庆-仪式”的综合图式，其中不但呈现出汉人和藏人的多层次交流，而且还展示出人、物、神构成的广义人文关系，这些都构成了松岗社会关系和社会结构的基础，这便是空间与社会的共生关系。同时，空间历程背后是“人-空间”关系的具体展开，这些关系呈现出地方社会的历史-人文区位格局。“人”的流动带来他们对“空间”的意义赋予和书写，并基于此展开通婚、贸易、斗争等更具体的关联，形成灵活的地方性区域体系，也即更大范畴的“空间”。空间本身具备着灵活的层级性，小到个人的身体空间、家户的居住空间，大到村落、集镇、城市所在的空间，而同时，这些空间本身也具备极强的穿透力，并不是封闭的、固定的，而是开放的、流动的。这种层级性的空间体系让村落形象能够跨域“边界”的束缚，在地方性和超地方性的辩证关系中，显现出村落研究本应具有的更大启发意义。同时，这对于近现代中国被建构起来的“乡土意象”也具有一定的反思意义，这一意象实际上是选择性地忽视了中国长期历史中的“文明”特征。 此外，本文也试图通过松岗这个“小地方”的空间生成与转换过程，来探索性地思考诸如“嘉绒藏区”、“藏彝走廊”这些更为宏大“空间”的生成逻辑。并基于此从更普遍的层面思考空间研究对于人类学的方法论意义，空间与社会的共生关系背后有一整套逻辑，它应从传统民族志中那种“描述的”、“静止的”、“背景的”、“自然的”意涵，逐渐向象征、隐喻、阐释等意味转换，真正成为解读社会结构、文化机制、象征意义、观念秩序的关键点。

The study of space in anthropology can be summarized into two viewpoints: (1) “space as itself”, that is, from the philosophical level, space is regarded as the a priori existence with its own logic; (2) “space as the other”, that is, space should be linked with politics, economy, culture, and other aspects from experience level, which emphasizes the mutual construction of space, society and culture. This paper points out these two viewpoints of spatial research should be complementary and comprehensive; in other words, while studying space, we should pay attention to dynamics, integrate the views from “insiders”, “outsiders” and “researchers”, and emphasize the integrity of the natural environment, historical events, local logic and cultural context in the space, making it an effective entry point for the historical and cultural patterns of regional society. This study chooses Songang, a mixed village of Han and Tibetan in Jiarong Tibetan area, as the field, exploring the effectiveness and the importance of spatial research in anthropology. It is shown from my research on Songang that space is a perspective point, which shows how the locality of Songgang is continuously obtained based on the external political and economic background, and through the space, we can also see how the comprehensive pattern of “space-festival-ceremony” is formed through the spread of personal history and family history, the periodic solidification of time nodes, and the repetition of daily life, which not only presents multi-level communication between Han and Tibetans, but also shows a broad-based humanistic relationship including human beings, things, and divinities, constituting the foundation of Songgang's social relations and social structure. This is the symbiotic relationship between space and society. At the same time, it is the concrete manifestation of the relationship between human beings and space, which shows the historical-human location pattern of local society. The shifting of “human beings” brings their own meaning to “space”, on the basis of which, they carry out more specific associations such as marriage, trade, struggle, etc., forming a dynamic local regional system. The space itself has a flexible hierarchy, ranging from the individual's body space, the living space of the family, to the space where the village, the town, and the city are located. At the same time, these spaces are not closed and fixed, but open and fluid, which allows the image of village to cross the boundaries and reveals greater enlightening significance of study on villages in the dialectical relationship between locality and trans-locality. Besides, it also has some reflective significance for the “earthbound imagery” constructed in modern China, which actually selectively ignores the civilization features of China in its long-term history. In addition, this paper also attempts to explore the generation logic of more grand “spaces” such as “Jiarong Tibetan Area” and “Tibetan-Yi Corridor” through the space generation and transformation process of a small place. On this basis, this paper also considers the methodological significance of spatial research for anthropology from a more general level. Space and society have a symbiotic relationship, and there is a whole set of logic behind it. Space should be transformed from the image of “description”, “still”, “background” and “natural” in the traditional ethnography, gradually to the image of symbolism, metaphor, interpretation, etc. and truly become the key point of interpreting social structure, cultural mechanism, symbolic meaning and ideological order.